Directory_and_Chronicle_1850 — Page 528

490

Animadversions upon Philo.

SEP.

reject that evidence, just as it may seem best in his own estimation. As to the other points, however, some of the evidence shall be adduced. Do the Chinese understand the phrase or term tá kwái to mean Heaven and Earth? And are heaven and earth, in their esti- mation, their chief divinities? These are two very plain questions ; and if there be any laws of language, any jus et norma loquendi, they must be capable of plain and satisfactory answers.

In the Kú Wan Yoh Pien,

there is this sentence,

Tá kwái Tien Ti Ye, 大塊天地也 "The Great-Mass is Heaven and Earth." In the Yuen Kien Lui Hán, HE HA, we read, Tákwái Chin táu, ★H; the first two char.

Tákhoái Chin acters are explained to mean Heaven and Earth; the second two, to mould, to form, to fashion, as the potter does his material clay; and the four give us this meaning, that Heaven and Earth are the Form- ers, (or Makers, in the estimation of the Chinese,) of all things. Kánghi's Dictionary holds similar language, viz tsáu wuh chí ming,

yueh Ti-koái, 造物之名日大塊 which Morrison translates

thus, “The name of that which creates (namely heaven and earth, nature) is called Tá kwái.” Medhurst's Dictionary reads thus, "Tá kwái

Heaven and earth, nature.”

It is thus plain enough that Heaven and Earth, "in the estimation of the Chinese," are two distinct Beings though they are sometimes spoken of as the tá kwái, or Great Unity. They are also regarded as divine. Of Heaven this is affirmed scores or hundreds of times in the Theology of the Chinese ; and no Chinese will deny that this is correct. In a book it is thus written: "The Chinese speak of Heaven as the one Great one," the fountain of being and the foundation of authority, producing, decreeing, bestowing, and directing all things." "In the Shú King, translated by Dr. Medhurst, we read of two beings, "High Heaven" and the "Divine Power," which Divine Power he says, means, “Earth.” In his "Inquiry," (page 49) Dr. Medhurst makes this very plain; he says: The Shin how [the identical "Divine Power," of the Shú King,] according to the Commentator, means the Em- press Earth, which is associated in the Chinese mind, with Imperial Heaven, here called High Heaven.” This is most explicit ; and while the jus et norma loquendi of the Chinese language remain unaltered and in force, this dogma must stand, that, in “the Chi- nese mind," Heaven and Earth are two Beings. If now any mortal can doubt that these two, Imperial Heaven and Imperial Earth, are the Chief divinities of the Chinese-chief in the Chinese mind-